When polygamy prevails, and women are kept in degrading ignorance, we cannot expect to find much sentiment and affection. The Eastern poets, it is true, are often eloquent on the theme of love; but love with them is either mere sensual admiration or affected passion. The poet either expends his ingenuity in depicting his mistress's charms, and in heightening the coloring by the employment of striking imagery, or he raves about the burning passion that consumes his bosom. Power and imagination there nearly always are in an Eastern love-song; but feeling and true sentiment are for the most part entirely absent from such compositions. It is precisely in this respect that El Behá Zoheir differs so widely from his co-religionists: his utterances of love come direct from the heart, and are altogether free from conventional affectation. What can be more full of genuine feeling than the following tender apology for a blind girl with whom he was in love?

"They called my love a poor blind maid :
I love her more for that, I said.

I love her, for she cannot see
These gray hairs that disfigure me.
We wonder not when wounds are made
By an unsheathed and naked blade:
The marvel is that swords should slay
While yet within their sheaths they stay.
She is a garden fair, where I

Need fear no guardian's prying eye;
Where, while in beauty blooms the rose,
Narcissuses their eyelids close."

Or the description of a lover's parting :
"The camel-men were on the move,

The fatal hour was drawing nigh;
But, ere we went away, my love

Came up to bid a last good-by.

And like a startled young gazelle,
From side to side she glanced in fear;
Nor dared to breathe the word farewell,
Lest spiteful folks should overhear.

With tearful eyes a while she stays,
Then hastens onward, weeping sore:
Then turns to give one longing gaze,

And whisper a "good-by" once more.
And oh within my anguished breast
The quenchless fire of passion burns!
And oh my life is sore o'erpressed

By fickle Fortune's tricks and turns!"

But, if an ardent lover, El Behá Zoheir seems to have been an inconstant one, even by his own showing:

Perhaps nothing in the book is so characteristic of the period in which Zoheir lived, or reflects so vividly the tone of religious thought then prevalent, as these playful allusions to mystic rites and secret fraternities. In order that the reader may appreciate them fully, I must briefly review the religious history of Mohammedanism during the immediately preceding centuries.

On the ruins of the ancient mysteries of the magian priesthood there arose in Persia, towards the end of the third century of our era, a number of secret associations, which, with the doctrines of the Zoroastrian religion, combined those fanciful metaphysical speculations which are chiefly known to the European world under the name of Gnosticism. These sects were seven in number: 1. The Kaiyumersiyeh, or followers of the doctrines of Kaiyumers, the first king of Persia, and, according to the magian legend, the first created human being. 2. The Zervaniyeh, who regarded Zerván acárana, or "unbounded time,” as the prime cause and mover of all things. 3. The Zardushtiyeh, or disciples of Zoroaster. 4. The Senevíyeh, or Dualists. 5. Maneviyeh, or Manichæans. 6. The Farkúníyeh, who taught that there existed two antagonistic principles, father and son; and that these two, originally hostile, were reconciled by the intervention of a third celestial power. 7 and The Mastekíyeh, or followers of Mastek. Their tenets, religious and political, were precisely identical with those of the Communists of the present day, their avowed object being the abolition of all existing religions, universal equality and community of property and women.

last.

When the Arabs became masters of Persia these different societies exercised, as might have been expected, an important influence on El Islám; and the severe monotheism of Mohammed soon became tainted with the theories of Sa

bæan philosophy. The contest for the succession among the immediate survivors of Mohammed afforded an opportunity for the two parties to join issue: the cause of Alí and his family was espoused by the Persian party; while the Arab party favored Othman and his adherents. In this way arose the first great schism in Mohammedanism, that of Sunni and Shíah: a schism which perpetuated the old hatred between the Semitic and Japhetic races, between the Jew and Gentile. For several centuries these doctrines went on acquiring more and more currency amongst Mohammedans ; and frequent insurrections and fresh schisms were the result.

In A.D. 910, 'Obeid-allah, surnamed El Mehdi, a heresiarch of this school, made himself master of Egypt, and, claiming to be descended from Fatima, daughter of Mohammed and wife of Alí, succeeded in establishing himself as a rival to the 'Abbasside Caliph of Baghdad, - a kind of anti-pope in Islam. From this moment the Persian gnostic heresy prevailed in Egypt: it was propagated by official agents, of whom the chief was called Da'i ud du‘át, or “supreme missionary;" and associations, almost identical in their constitution with modern free-masonry, were founded in Cairo, under the name of Mejälis el Hikmeh, or "scientific meetings." The building in which they were held being

called Dar al Hikmeh, or "The Scientific Lodge." The doctrines thus taught were known by the name of Ismaelite; and were extensively propagated in Syria, where they gave birth subsequently to the Druze, Assassins, and other notorious sects, amongst which I should be strongly inclined to number the nominally Christian order of Knights Templar. I have already said that Saladin compassed the final destruction of the Fatemite caliphate, and re-established, in name at least, the authority of the house of Abbas. Saladin was a rigid adherent of the Sunni sect, and his first act on assuming the independent sovereignty was to obliterate every vestige of the Fatemite heresy. The "scientific lodges" were finally closed, and strictly prohibited. The same policy was pursued by the succeeding princes of his house; and thus it is that we find El Behá Zoheir, in the reign of El Melek es Salih, the seventh sultan of the dynasty, turning into ridicule rites and observances, which, half a century before, were part and parcel of the religion of the state. The levity with which Zoheir treats themes usually regarded with extreme reverence by Mohammedans must be attributed to his antipathy to the Ismaelite heresy, rather than to a want of respect for El Islám itself. The texts and passages of the Koran which he turns into jest are not those which involve any of the broader principles of monotheism; but rather those which were supposed to shadow forth prophetically the advent of Mehdi, the Mohammedan Messiah, and upon which so many impostors and enthusiasts have, down to the present day, founded their claims to a divine mission.

Thus we find him saying, in words which must sound sheer blasphemy to a Moslem ear,

"I work great wonders in fair Cupid's name:
I come to lovers with a mighty sign.

No skill had any to declare his flame

Till taught to utter it in words of mine.

"I am the prophet of the Latter-day,

Mine are the votaries of Love and Youth:
These are my preachers,-in my name they pray,
And own my mission to be Love's own truth."

The poem from which these verses are taken contains a number of similar quotations from the Koran, distorted from their original meaning, and applied to such secular subjects as love and wine; and that, too, without the excuse of mystic allegory, behind which the Persian poets always take shelter from the charge of irreverence. However, the use of such technical terms as dá í, "preacher or missionary;" shiah, "votary;" Sahib ez Zemán, "Lord of the Latter-day," &c., leaves no doubt but that the covert satire is aimed exclusively against the opponents of the Sunni creed.

That Zoheir was perfectly capable of regarding religion with becoming reverence, and even of standing up manfully in its defence, and of employing the formidable weapons of his own wit and eloquence against scoffers and atheists, is amply proved by the following epigram:

"A foolish atheist whom I lately found
Alleged philosophy in his defence.
Said he, "The arguments I use are sound.'
'Just so,' said I: "all sound, and little sense.'

'You talk of matters far beyond your reach:

You're knocking at a closed-up door,' said I.
Said he, 'You cannot understand my speech.'
'I'm not King Solomon,' was my reply."

The sting of the satire lies in the allusion to the Moslem legend that King Solomon understood the language of beasts. Solomon, and his miraculous power over the spirits of earth and air, are favorite subjects with El Beha Zohier, as with most Arabic poets. Thus, having apostrophized the zephyr, and besought it to carry a message to his beloved, he says,

"Each day I send my envoys there;

But bootless do they aye return.
Each day brings forth some gloomier care
For me to learn.

Here, besides the introduction of several recondite Arabic sayings, he alludes to a sect of dervishes founded by a certain Ahmed er Rifá), who laid claim to miraculous powers, and were wont to delude the public by performing such juggling feats as eating live snakes, and plunging into fiery furnaces.

When we remember the servile adulation which Eastern despots are accustomed to exact from those about them, and the unworthy behavior to which their favorites are too often compelled to descend, it speaks volumes for El Behá Zohier's high character and principles that he was able to retain his position at court for so many years without the least sacrifice of his self-respect. But that such was the case, his own poems show: a free and independent spirit breathes through them all; and the rebukes which he occasionally administers to persons high in office, from whom he has received a real or fancied slight, are as frank and outspoken as they are free from ill-temper and querulousness. Take, for example, the following remonstrance, addressed to the Vizier Fakhr ed dín, from whose door he had been rudely repulsed by the domestics :

""Twas love that brought me to thy door,
Not any need in which I stood;
But that I love the great and good,
And love thy pleasant converse more.
For former gifts and favors shown

My thanks were always duly paid:
Not thanks wherein the flatterers trade,
But such as honest men may own.

My wrath is kindled for the sake

Of Courtesy, whose lord thou art;
For thee I take it so to heart:
No umbrage for myself I take."

Although Eastern poetry abounds in glowing imagery, and in metaphors drawn from natural objects, such as trees and flowers, rocks and streams, yet it must be confessed that a real appreciation of natural beauty is rarely exhibited either by Arabic or Persian authors. Bahá ed dín Zoheir, on the contrary, seems to have been a passionate lover of Nature, and to have derived the keenest enjoyment from the contemplation of her beauties. Witness his description of a garden upon the banks of his own majestic Nile:

"There rain-drops trickle through the warm, still air,
The cloud-born firstlings of the summer skies;
And dew-drops glitter on the branches there

Like a pearl necklace on a bosom fair,

Or like the tears that now bedew mine eyes.

There the young flowerets with sweet perfume blow,
There feathery palms their pendent clusters hold
Like foxes' brushes waving to and fro;
There every evening comes the after-glow,
Tipping the leaflets with its liquid gold."

Can any thing be more graceful than the comparison of the dew-drops on the rose-petals to pearly beads upon a maiden's neck? or more artistic than the introduction of the second simile, by which the poet's own melting mood is made to harmonize with the scene described? The vivid picture of the after-glow will be appreciated by any one who is familiar with Mr. Elijah Walton's exquisite sketches of Egyptian scenery, or who has been fortunate enough to witness a sunset on the Nile.

And to quote another instance of strong local coloring and vivid word-painting : —

"God, look on Egypt! many a happy dream

Of by-gone days in memory I retrace:
Methinks I look upon the Nile's fair stream
With all the myriad craft upon its face.

Recount to me the beauties of the Nile:

No more of Tigris and Euphrates sing.
Those nights of joy in Gheeza and the Isle,

Their memories ever round my heart will cling.

There, where the flowerets on the meadows lie, And spot the verdure like a peacock's vest, There, where the azure of the star-lit sky

Is all gem-studded like a falcon's breast.

There bright Khaleega, like a spotted snake,

Through meads and gardens trails its glittering coil: There did my love and I our pleasure take.

Oh! love, and love alone, is worth our toil.

There was the pleasure such as never palls
Of sense unsatiate, and ravished eye;

But now vain sorrowing my spirit galls

For happy days, for happy days gone by!"

Even where he uses the tropes and similes which have become commonplaces with the Arabic poets, his genius adds some delicate touch that gives to the tritest metaphor all the charm of originality. A favorite conceit, for example, is that the image of the beloved often visits the lover in a dream: let us see how El Belá Zoheir makes use of this pretty idea:

"Let thy sweet image, hovering nigh,
A watch upon my actions keep:
"Twill tell thee if I close an eye
By night in sleep."

and in another poem :

"Lo! but last night a wondrous thing befell:
As I lay tossing on my restless bed,
The image of the maid I love so well
Hovered about me; but alas! the spell

Broke as I clasped her, and the vision fled.

Fled, ere my heart had compassed its delight:
Had I offended her in word or deed?
Or did she see me on that darksome night
Murdered by love? and in her sudden fright

Back to the safety of her chamber speed?

Eastern poets are very chary of admitting any thing like a personal allusion to females into their verse; but El Behá Zoheir is not so sensitive, and frequently celebrates his mistress by name. Even when he yields to convention, and employs the usual far-fetched metaphors to describe her, he takes care to render the allusion intelligible to his read

ers:

"Speak of that 'Willow' or that 'Flowery Mead :' Pronounce not openly my Zeinab's name;

But in fair metaphors relate thy tale.
Things that are lovely form the fittest veil

To screen her loveliness and her fair fame."

Behá ed dín Zoheir is eminently the poet of sentiment, and shows but little sympathy with the metaphysical school of philosophy. As if, however, to display his wonderful versatility of genius, he occasionally breaks out into strains as mystic as those of Hafiz himself, the arch-priest of metaphysical poets. Thus, although the following lines have little apparent mysticism in them, yet a Persian philosopher would find plenty to dilate upon in the subtle allusion to the "love of truth:

"That man, believe me, greatly errs
Whose heart a dusky maid prefers.
For me, I love my maiden fair,
With snowy neck and golden hair:
My bright example truth shall be,
For truth is ever fair to see."

Elsewhere his anacreontic utterances are innocent of any allegorical interpretation.

I have already referred to Zoheir's powers of satire: the following invective against an old lady, who was giving herself juvenile airs, deserves to be quoted, if only as a specimen of the scandal of the thirteenth century:

"How much longer shall we see you aping every girlish trick? You're a little out, I fancy, in your reckoning of years;

For the dye or the pomatum which upon your face you stick
Is the only thing about you which like youthfulness appears.

What have you to do with favors which from coyish maids are wrung?

People never levy taxes from a ruined site!

The time for love and pleasure is when youths and maids are

young:

Young people only in young people's company delight.

I see you walking in the street in veils of muslin dressed,

Like an old and worthless volume with a new and handsome back.

When I ask what is beneath them, people set my doubts at rest; For they say it's just a bag of bones put in a leathern sack.

My very good old lady, you surely don't expect

That your odious advances will ever catch a beau !
You pretend to be a lady; but I very much suspect
That you wouldn't find such conduct in the lowest of the low.

I would not say I think you are a silly, vain old goose,
Because a goose would feel itself insulted by the phrase.
You'll never get a husband: so you'll find it is no use
To keep up any longer these ridiculous displays."

This poem, we are told, was written "by request."

It is in panegyric that Zoheir is least happy. The official congratulatory verses of a poet-laureate are seldom to be compared with the spontaneous efforts of his own unfettered genius. But even here, if not always strictly poetical, Zoheir is always original. The following is a fair sample of his eulogistic style:

"Oh! my lord and master of high degree,

In greatness and glory and fair renown,
Thou hast climbed right up to the top of the tree,

As fast as others come rolling down.

than half-a-dozen words which would present any difficulty to a person acquainted with modern Arabic.

Although Eastern literature is still "caviare to the million," yet Oriental poets have been recognized and appreciated in Europe. The genius of a Háfiz or a Sàdi has shone through the persistent attempts of translators to mar its lustre. Perhaps a similar good fortune awaits Zoheir; and, in spite of the shortcomings of my rendering, his poetry may yet be better known.

THE FIRST PRESIDENT OF HARVARD COL

LEGE.*

THOUGH We differ on certain points, from the author's estimate of Henry Dunster's character and misfortunes, we can notice with unqualified approval his vivid sketch of collegiate life at Harvard under the government of its first president, and recognize the fairness of his enumeration of the facts that resulted in the president's ejection from his office, after thirteen years of conscientious labor. A man of Lancashire by birth, and of Magdalen College, Cambridge, by education, Henry Dunster possessed a full share of the resoluteness and tenacity of purpose, bordering on stubbornness, which have always distinguished the inhabitants of our northern counties; and whilst he represented favorably the learning of his university, he exhibited also the virtues and failings of the seventeenth-century Puritan. Crossing the Atlantic, in order that he might worship God, and exercise the calling of a Christian minister beyond the reach of Laudian divines and persecutors, he arrived at Boston in the summer of 1640, and in the following August received his appointment to build up and govern Harvard College. In the execution of that task he worked strenuously for some thirteen years: delivering lectures, restraining unruly youth, and performing several duties that would nowadays be thought beneath the dignity of a collegiate principal. His was the pen that produced the rules for the government of the new society, in accordance with the discipline of Cambridge in the "old country," and the penal system of the Laudian statutes of Oxford. Rebels though they were against Episcopal government and kingly tyranny, the New-England Puritans were so far under the influence of aristocratic sentiment as to hold that common folk were bound to order themselves lowly and reverently to all their betters, and move contentedly in the state of life in which they found themselves. In accord, therefore, with the political morality of the Church Catechism, the Dunster Code ordained that Harvard undergraduates should duly cap their dons, and that students of gentle birth should receive expressions of respect that might not be offered to plebeian scholars. For perverseness or gross negligence, they were liable to the shame and pain of the birching-block, like Oxonians of the same period who had not completed their eighteenth year; and freshmen were required to act as the fags and servitors of their seniors: "a custom," Dr. Chaplin says, somewhat vaguely, and without explaining a local term for the benefit of English readers, "which, in later times, has been superseded by 'hazing’- -a practice more annoying, it may be, but less degrading, except to those who practise it." The following extracts exhibit the spirit of the Dunster code: "Let every student be plainly instructed, and earnestly pressed to consider well, the maine end of his life and studies is, to know God and Jesus Christ, which is eternall life; and therefore to lay Christ at the bottome, as the only foundation of all sound knowledge and learning.' They shall honor, as their parents, the magistrates, elders, tutors, and all who are older than themselves, as reason requires: being silent in their presence, except when asked a question: not contradictig, but showing all those marks of honor and reverence which are in praiseworthy use, saluting them, with a bow, standing uncovered, &c." 'Every undergraduate, unless he be a fellow-commoner (commensalis), the son of a gentleman, or man of superior rank (nobilis), or the eldest son of a knight (miles), shall be called by

Life of Henry Dunster. First President of Harvard College. By the Rev. Jeremiali Chaplin, D.D. Boston: J. R. O good & Co.

his surname only." "No student shall buy, sell, or exchange any thing of the value of sixpence, without the approbation of his parent, guardian, or tutor." "The scholars shall under no pretext use the vernacular tongue, unless a public English exercise has been assigned them." "If any student violate the law of God or of this college, either from perverseness or from gross negligence, after he shall have been twice admonished, he may be whipped (virgis coerceatur), if not an adult (eighteen); but if an adult, his case shall be laid before the overseers, that notice may be taken publicly of his deserts. In case of graver offences, however, let no one expect such gradual proceedings, or that an admonition must necessarily be repeated in relation to the same law."

All went well with the young college and its laborious chief, until, in a luckless season, the president, after much searching of the sacred Word and his own heart, adopted the most distinctive doctrine of the Anabaptists, and felt himself bound to teach his college and the outer world that the baptism of infants was both futile and impious. Then came the stir of inquisitive animosity and resentful judgment that may justify the author's expression of disdainful pity, but should not surprise any English reader who can recall the agitation and clamors of the Gorham controversy. Society was horrified: its rulers were profoundly moved with concern for the president's error and its possible consequences. The authorities of the State took counsel together, and appointed competent persons to remonstrate with the heretic, and to use all their powers of logic and rhetoric for his restoration to Orthodoxy. The culprit declining to recant, the authorities, having regard to his academic zeal and usefulness, reluctantly consented that he should be allowed to retain his office, on condition that he promised to refrain from perverting the minds of his pupils. If he would hold his peace, he might remain president of the college; but, if he ventured to mislea others, he must resign his academic place. This was their final decision, made after much prayer and theological discussion, and with no unseemly precipitancy. But Henry Dunster belonged to the kind of men who cannot make compromises with their sense of duty. Refusing to accept the offered terms, he publicly preached against infantile baptism, and declared that he would not withhold his light from youthful Harvardians. He would yield nothing: his opponents could make no further concession. So the honest man lost his appointment, preserved his self-respect, and in due course died in poverty. The ejected president's case was certainly one of hardship. In a certain sense, though by no means in the seventeenth century's sense of the term, he was a martyr; and in that character deserves honorable recollection. But even if we could concur with his biographer in thinking that his misfortune was in no degree due to "any fault of his own," we should decline to join in the author's unsparing censure of the zealot's adversaries. If Dr. Chaplin is generous to the sufferer, he is much less than just to the men, who caused the suffering. Pitiful for the hardship imposed on his hero, he is blind to the difficulties of the honest men, whose conduct, no less than the president's line of action, is referable to conscientiousness. As Puritans of the seventeenth century, they were, of course, deficient in liberality of thought, and in charity to their theological opponents. Religious tolerance was no virtue of their period. To say that they became exiles from their native land in order that they might be free to worship God after their own notions of rightful service to the Almighty, is only to state a part of their case. They were as much bent on religious uniformity as their Laudian enemies; and became colonists of New England to found a community which should be devoid of religious dissensions, and in which they should have the power to suppress every kind of religious thought that was in their opinion offensive to God and hurtful to In consenting to maintain their friendly intercourse with the president, and permit him to keep his place, if he would only be silent respecting his acceptance of “a blasted error," they exhibited a measure of toleration very unusual in fervent Christians of their school. Had they gone further in the way of concession, and allowed Dunster to plant what they held to be false and extremely pernicious

man.

doctrine in the minds of their young men, they would have betrayed the trust reposed in them by society. They would also, in their submissiveness to a single man, have surrendered the chief object which they and their fellowexiles had at heart. The eloquent and persuasive teacher of the condemned doctrine would, in the course of a few years, have divided the people of one faith into two religious sects, that would have contended fiercely for supremacy. That Dunster was not superior to his judges in religious meekness and tolerance, his memoir affords abundant evidence; and it is clear, that, had he lived to be the chief of a dominant party of Antipædobaptists, he would have striven to silence the enemies of his truth by just such means as his antagonists employed for the preservation of their truth. Under these circumstances, the overseers of the Harvard College were by no means so blameworthy as the biographer imagines. In saying thus much for them, however, we do not palliate the spiteful niggardliness that characterized their pecuniary dealings with Henry Dunster after his dismissal from the president's office.

FOREIGN NOTES.

THE London Court Journal calls John Bright "the Great J. B."

THE Emperor Napoleon and his family are cooling themselves among the hills of Scotland. They found Chiselhurst too hot for them. So was Paris.

CAPT. RICHARD BURTON, who is at present exploring Iceland, has been appointed consul at Trieste, in succession to the late Charles Lever, the novelist.

THE English mail has failed to furnish us with the usual instalment of Mr. Yates's novel, "The Yellow Flag." Its place is supplied this week by the first half of a story by Miss Macquoid, the author of "Patty."

FEW people form an exact idea of the number of cafes, estaminets, and cabarets in Paris. It results from a recent statistical account that there are fifty-eight hundred establishments where wine is sold, and that employ fifteen thousand individuals. The amount of business done yearly is one hundred and fifty millions.

THE Emperor William has caused to be purchased for himself the property of Busalt, near Konigsberg. This property served as the summer residence of the emperor's parents during the sad years of 1806 and 1807, and there the emperor himself spent part of his early years.

THE dearness and paucity of houses in Berlin has had a sensible effect on the number of the population. It has checked the flow of inhabitants from the provinces to the capital, and led persons of small incomes to settle in the smaller towns rather than in Berlin. The increase of the population has not consequently been nearly so great of late as in former years.

A LETTER from Berlin, in the Elberbeld Gazette, represents Prince Bismarck in a new light, in that, namely, of a paper-maker. The paper-manufactory established by the imperial chancellor on his estate at Varzin has proved so successful, says the writer, that it is impossible to meet the large orders which come from England. This paper is made of chips of fir, — that, at least, is the chief element, -and the annual consumption of fir-trees is at the rate of six hundred klafter, to keep the manufactory supplied. A new workshop is now being erected, which will require no fewer than fifteen hundred klafter, of wood a year. The firforests in the vicinity, which it has been found necessary to acquire, will furnish ample supplies for several years of the raw material for Prince Bismarck's paper-mill.

THE last number of the Saturday Review has this in praise of our Mr. Hoppin: "Mr. Hoppin's Crossing the Atlantic' is a series of comic sketches in a bold and free style, perfectly free from coarseness or vulgar caricature,

and comic only in that sense of the word which is wholly distinct from the farcical associations attached to it by frequent misuse. They delineate in a spirited fashion some of the amusing incidents of an Atlantic voyage, and the personal peculiarities of different types of passengers. Many artists would have thought it necessary to attach a text to them, and print them as 'illustrations;' but the letterpress of such sketches as these would be devoid of meaning or point, and the illustrations' tell their own story, so far as they have one, without the aid of type. The volume is excellently adapted for the drawing-room

table."

THE journals announce the death in her one hundred and second year of the Marquise de Cornimont de Bellefontaine, at her château in the Vosges. The deceased was lady of honor to Queen Marie Antoinette, and owed her preservation, at the time of the invasion of the Tuileries, to the devotedness of a Swiss, who rolled her up in a packet of linen, and afterwards concealed her in his house for several days. She left France at that period, and did not return until the reign of Charles X. Her husband was for a long time the king's aide-de-camp.

IN the death of M. Adolphe Guéroult the French press has lost one of its most able writers. M. Adolphe Guéroult founder of the Opinion Nationale, died at Vichy, last month from a malady which had undermined his constitution for the past two years. He was born in 1810, and made his début in the Débats. He was elected one of the deputies of the Seine in 1863, but lost his seat in 1867. As a newspa per writer, M. Guéroult was always moderate and courte ous, and, as the Journal de Paris, which had no tenderness for his opinions, remarks, belonged to a school which is fast dying out, "he was neither noisy nor coarse."

AN American gentleman was writing his name in the book of a Paris hotel, while the waiter was looking over his shoulder to see if he did it correctly, when a flea jumped on to the paper just at the side of the number of his room. At this, the American quickly added the following words, to the amusement of the waiter, who saw the transaction between the gentleman and the flea: "What a great and what a hungry nation! Even the flea jumps on the paper, to see the number of the room for which I am registered, in order that he may not miss the opportunity, and be in readiness for me."

MADAME ADELINA PATTI, says the Athenæum, has corsented to sing in Paris, at the request of Mme. Thiers, once in the "Huguenots," for the benefit of the sufferers from the war. She will sing at Hombourg for a few nights, prior to her engagement at St. Petersburg, and from there wil go to Vienna, to play during the first two months of the Exhibition, and will be in London in May, 1873, for Covent Garden, where she has renewed her engagement for two years at two hundred pounds per night, reserving her own répertoire. At the end of the season 1873, Madame Patti will made a tour in the United States, under the direction of her brother-in-law, Herr Maurice Strakosch.

ASTHMA!-Jonas Whitcomb's Remedy! - Prepared from a German recipe, obtained by the late Jonas Whitcomb in Europe. It is well known to have alleviated this disorder in his case, when all other appliances of medical skill had been abandoned by him in despair. In no case of purely Asthmatic character has it failed to give immediate relief, and it has effected many permanent cures. JOSEPH BURNETT & Co., Boston, Proprietors.

Loss of appetite, heartburn, palpitation of the heart, dizziness, sleeplessness, mental and physical debility and melancholy, are caused by a disarrangement of the digestive organs. Te thoroughly master these symptons, WHITE'S SPECIALTY FOR DYSPEPSIA is the only prompt, efficient and safe remedy.

ALL good grocers have the HALFORD. Do not let any body sell you a poor article in place of the HALFORD LEICESTERSHIRE TABLE SAUCE. Remember that this famous relish can be hac for only fifty cents per pint bottle.